ng altogether diverted and changed by the
passions, and by the alterations which habit or disposition have brought
about, becomes either vice or virtue, without having in itself any
unreasoning element, but that it is called unreasoning when, by the
strong and overpowering force of appetite, it launches out into excesses
contrary to the direction of reason. For passion, according to them, is
only vicious and intemperate reason, getting its strength and power from
bad and faulty judgement. But all of those philosophers seem to have
been ignorant that we are all in reality two-fold and composite, though
they did not recognize it, and only saw the more evident mixture of soul
and body. And yet that there is in the soul itself something composite
and two-fold and dissimilar (the unreasoning part of it, as if another
body, being by necessity and nature mixed up with and united to reason),
seems not to have escaped the notice even of Pythagoras, as we infer
from his zeal for music, which he introduced to calm and soothe the
soul, as knowing that it was not altogether amenable to precept and
instruction, or redeemable from vice only by reason, but that it needed
some other persuasion and moulding and softening influence to co-operate
with reason, unless it were to be altogether intractable and refractory
to philosophy. And Plato saw very plainly and confidently and decidedly
that the soul of this universe is not simple or uncomposite or uniform,
but is made up of forces that work uniformly and differently, in the one
case it is ever marshalled in the same order and moves about in one
fixed orbit, in the other case it is divided into motions and orbits
contrary to each other and changing about, and thus generates
differences in things. So, too, the soul of man, being a part or portion
of the soul of the universe, and compounded upon similar principles and
proportions, is not simple or entirely uniform, but has one part
intelligent and reasoning, which is intended by nature to rule and
dominate in man, and another part unreasoning, and subject to passion
and caprice, and disorderly, and in need of direction. And this last
again is divided into two parts, one of which, being most closely
connected with the body, is called desire, and the other, sometimes
taking part with the body, sometimes with reason, lending its influence
against the body, is called anger. And the difference between reason and
sense on the one hand, and anger an